觀音義疏記 3.4

3.4

大章第二、問答，二：初、標章述意，二：初、標章、二、「前問」下，述意，二：初、述前科。稱名常念及以禮拜，三業現前，故曰顯機，菩薩以此為所觀境。法身靈智，即始本二覺分合之真身也。望於眾生即能觀智，乃以此知冥應拔苦。即此境智而為因緣亦名感應，以此因緣名觀世音。蒙說已領。二、「今問」下，示今意。乃明觀音意業鑒機、身業現相、口業說法，既令眾生知覺見聞，故云顯應。而且不說眾生三業修行之相，此由宿善冥伏在懷乃能致感，故曰冥機。通釋十雙，即當法、慈、福、應、珠、顯、權、跡、緣、斷十隻之義。二、分科釋經，二：初、分科。二、「一云」下，釋經，二：初、問，二：初、示三業文。方便問意者，非是道前取理方便，正當證後鑒機方便。二、「此是」下，明三業德，二：初、通釋三業，二：初、標列三義。二、「三不」下，解釋三義，三：初、釋三不護，二：初、法。「作意」等十字是其護義，「實不」兩字彰於任運。然須不其三惑之護，即能三業任運度生。二、「譬如」下，諭。二、「三無」下，釋三無失。不護，顯於思義寂絕。無失，彰其逗會稱宜。得三悉益，即會事也。得第一義，即冥理也。三、「三輪」下，釋三輪，二：初、遍示三輪。三業應機旋轉自在，能為眾生摧破三障，故名為輪。二、「雖音」下，釋不思議化，二：初、約義釋相。心體離念，即是法身本性智慧。今雖垂應，委悉被機。而能稱本，離於思念，故於法身無所損減。二、「淨名」下，引經證釋。分別諸法證於垂化於義不動，證不思議即理而事，名不動而動。二、「問意」下，別明示意，二：初、問。二、答。若隨自意無能測者，若隨他意蜫蟲亦知。又無機者不測，有緣者令知。二、「佛答」下，答，二：初、分經，二：初、別下釋義，三：初、別答、二：初、懸示經意，三：初、明諸身皆答三業，二：初、釋相，二：初、以三答三。二、「又但」下，約二答三，二：初、現身具三。二、「若說」下，說法具三。不如樹木風吹作聲，口兼身業其義易明，故不言也。二、「二釋」下，結示。二、「從別」下，以諸身束對十界，二：初、約義示。若據身說理合齊等，但約經中結說文少，故云十九。如八部四眾但結一說耳。二、「而文」下，足闕文，二：初、明菩薩，二：初、敘他四解。二、「若三」下，今取古本。若指上品，今品那闕？若云脫落，餘何不脫？若言觀音即是菩薩不須更現，妙音菩薩何故更現？故云三解皆有難也。若依古本，即今品文菩薩一界為化義廣，最不可闕。二、「又無」下，明地獄，二：初、敘三釋。若指上品亦可為例，其次二釋人之局情耳。二、「今明」下，明今有義，二：初、依總答明有。總文既云現種種形，豈可無於地獄形邪？二、「又請」下，據二經明有。《請觀音經》遊戲五道文，先明地獄。《方等陀羅尼經》說婆藪大權示為商主，堅執邪見殺羊祀天，生陷地獄於地獄中，說法教化九十億罪人，來至佛會皆令得道。那言代苦不論說法？況復論云多作佛身，豈不說法？三、「今通」下，約諸身對機四句，二：初、釋相，二：初、通示四句。經云「眾生應以佛身得度，即現佛身為獨現佛」，為兼餘身同度彼生？又為一界獨感於佛，為兼餘界同感於佛諸身？乃至執金剛神能應共獨，能感共獨不可偏執，故今通就十法界應對十界機，一多相對立以四句，方見經文感應之相。二、別對三相。不唯感應多少成於四句，人法因果亦有多少，故須更立兩重四句。初、機應四句，二：初、「若妙」下，釋四句，四：初、一界度一界。三即下三土以現佛身必遍三處，蓋等覺下至于凡夫皆能感佛，故須三土以明其應。初實報能度所度純一佛界。二方便土就本而說，故曰五人。生彼土已沒其異稱，以皆求佛，是故感應亦純一界。三同居土且明寂場圓機感佛，不論形類及兼別機，是故亦當第一句也。二、「若寂」下，一界度多界。更以寂場對於次句，不唯形異亦乃根殊，能感雖多能應唯一。

Major Section Two: Questions and answers, divided into two parts: First, presenting the section and stating the intention; second, presenting the section. Second, from "Regarding the previous question" onward, stating the intention, in two parts: First, explaining the preceding heading. Reciting the name, constantly being mindful, and bowing down—these three karmas being manifest before one—are therefore called manifest capacity, which the Bodhisattva takes as the object of contemplation. The miraculous wisdom of the dharmakāya is the true body of the combined and separated initial and original awakenings. Looked at from the standpoint of sentient beings, it is the wisdom capable of contemplating; it is through this that [the Bodhisattva] knows how to secretly respond and pull them out of suffering. This very objective realm and wisdom serve as cause and condition, also called stimulus and response; because of this cause and condition, [the Bodhisattva] is named Avalokiteśvara. Having received the explanation, [Akṣayamati] has already understood it. Second, from "Now asking" onward, showing the present intention. It explains that Avalokiteśvara's mental karma discerns capacities, bodily karma manifests forms, and vocal karma expounds the Dharma; since sentient beings are made to perceive, understand, see, and hear, it is called manifest response. Moreover, it does not speak of the marks of sentient beings' cultivation of the three karmas; because past wholesome roots are secretly harbored within their minds, they are able to effect a stimulus, and so it is called secret capacity. Interpreted generally across the ten pairs, it corresponds to the meanings of the ten aspects: dharma, compassion, merit, response, jewel, manifest, expedient, trace, condition, and severance. Second, dividing into headings and explaining the sūtra, in two parts: First, dividing into headings. Second, from "One says" onward, explaining the sūtra, in two parts: First, the question, in two parts: First, the text showing the three karmas. The intention of asking about expedient means does not refer to the expedient means of grasping principle prior to the path; it properly refers to the expedient means of discerning capacities after realization. Second, from "This is" onward, clarifying the virtues of the three karmas, in two parts: First, a general explanation of the three karmas, in two parts: First, listing the three meanings. Second, from "Three non-protections" onward, explaining the three meanings, in three parts: First, explaining the three non-protections, in two parts: First, the doctrine. The ten characters "zuo yi" (making intention), etc., convey the meaning of protection; the two characters "shi bu" (truly not) reveal spontaneous action. However, one must not have the protection of the three delusions; then one can spontaneously deliver beings with the three karmas. Second, from "For example" onward, an analogy. Second, from "Three non-faults" onward, explaining the three non-faults. "Non-protection" reveals that mental deliberation is extinguished. "Non-fault" reveals that meeting [beings] is completely fitting. Gaining the benefit of the three siddhāntas is meeting phenomena. Gaining the supreme truth is merging with principle. Third, from "Three wheels" onward, explaining the three wheels, in two parts: First, generally showing the three wheels. The three karmas respond to capacities, turning with complete freedom, and are able to crush the three hindrances for sentient beings; hence they are called wheels. Second, from "Although the voice" onward, explaining the inconceivable transformations, in two parts: First, explaining the marks in terms of principle. The mind-essence being free of thoughts is the inherent wisdom of the dharmakāya. Now, although sending down responses to thoroughly cover capacities, it accords with the original source and is free from thought; therefore, there is no diminishment of the dharmakāya. Second, from "Vimalakīrti" onward, citing sūtras to verify and explain. Distinguishing all dharmas verifies manifesting transformations, while remaining unmoved in meaning; this verifies the inconceivable, which is phenomena right within principle, called moving while unmoved. Second, from "The intention of the question" onward, specifically showing the intention, in two parts: First, the question. Second, the answer. If following his own mind, none could fathom it; if following others' minds, even insects can know it. Moreover, those without capacity do not fathom it, while those with affinities are caused to know it. Second, from "The Buddha answered" onward, the answer, in two parts: First, dividing the sūtra. Second, from "Specifically below" onward, explaining the meaning, in three parts: First, the specific answer, in two parts: First, introducing the intent of the sūtra in advance, in three parts: First, clarifying that all the bodies answer to the three karmas, in two parts: First, explaining the marks, in two parts: First, answering three with three. Second, from "Furthermore, only" onward, answering three in terms of two, in two parts: First, manifesting the body possesses all three. Second, from "If expounding" onward, expounding the Dharma possesses all three. Unlike trees making sound when blown by the wind, vocal karma inherently includes bodily karma; its meaning is easy to understand, and so it is not stated. Second, from "Two explanations" onward, concluding the presentation. Second, from "From specific" onward, grouping all the bodies to match the ten realms, in two parts: First, showing in terms of principle. If stated in terms of the bodies, in principle they should be equal; but in terms of the concluding statements in the sūtra being fewer, it is said to be nineteen. For instance, the eight classes and four assemblies have only one concluding statement. Second, from "Yet the text" onward, supplying the missing text, in two parts: First, clarifying the bodhisattvas, in two parts: First, reciting the four explanations of others. Second, from "If the three" onward, now adopting the old edition. If it points to the preceding chapter, why should the present chapter lack it? If it is said to have dropped out, why did the rest not drop out? If it is said that Avalokiteśvara is himself a bodhisattva and needs not manifest another, why did Gadgadasvara Bodhisattva manifest another? Therefore it is said that all three explanations have difficulties. If following the old edition, then in the text of the present chapter, the realm of the bodhisattvas has an expansive meaning for transformation, and can least be omitted. Second, from "Moreover, there is no" onward, clarifying the hells, in two parts: First, reciting three explanations. If pointing to the preceding chapter, that may also serve as a parallel; the next two explanations are merely people's narrow views. Second, from "Now clarifying" onward, clarifying the present position of its existence, in two parts: First, clarifying its existence based on the general answer. Since the general text says "manifesting various forms," how could it lack the form of the hells? Second, from "Moreover, Qing" onward, clarifying its existence based on two sūtras. In the Qing Guanyin jing (Sūtra on Invoking Avalokiteśvara), in the text on sporting in the five destinies, it first clarifies the hells. The Fangdeng tuoluoni jing (Dhāraṇī Sūtra of the Vaipulya) says that the Great Expedient Vasu showed himself as a merchant chief, firmly held wrong views, and killed sheep to sacrifice to heaven; he fell alive into hell, and in the hell expounded the Dharma to transform ninety billion sinners, who all arrived at the Buddha's assembly and attained the Path. Why say that he only bears suffering on their behalf without discussing expounding the Dharma? Furthermore, the treatise says that he mostly assumes a Buddha's body; would he not expound the Dharma? Third, from "Now comprehensively" onward, matching all bodies with capacities through the four alternatives, in two parts: First, explaining the marks, in two parts: First, generally showing the four alternatives. The sūtra says: "If sentient beings should be delivered by a Buddha body, he immediately manifests a Buddha body." Does he exclusively manifest a Buddha, or also include other bodies to deliver those beings together? Moreover, does one realm exclusively stimulate a Buddha, or do other realms also stimulate a Buddha's bodies together? Up to the Vajradhara deities, whether the responding is collective or individual, and whether the capacity to stimulate is collective or individual, one must not adhere to one side. Therefore, now comprehensively taking the responses of the ten dharmadhātus to match the capacities of the ten realms, establishing the four alternatives through the contrast of one and many, one can only then see the marks of stimulus and response in the sūtra text. Second, specifically matching the three marks. Not only do the singular and plural of stimulus and response form four alternatives, but persons and dharmas, causes and fruits, also have singular and plural; hence it is necessary to establish two more sets of four alternatives. First, the four alternatives of capacity and response, in two parts: First, from "If wondrous" onward, explaining the four alternatives, in four parts: First, one realm delivering one realm. The "three" refers to the lower three lands; because manifesting a Buddha's body must pervade three places, since everyone from equal enlightenment down to ordinary beings can stimulate a Buddha, three lands are necessary to clarify this response. First, the Land of True Reward: the deliverer and the delivered are purely the single realm of the Buddha. Second, the Land of Expedient Means: spoken of in terms of their origin, they are called the five kinds of people. Once born in that land, their diverse designations disappear; because they all seek Buddhahood, the stimulus and response are also purely of a single realm. Third, the Land of Common Abode: for the time being, it clarifies the perfect capacity at the site of enlightenment stimulating a Buddha, without discussing other forms and categories or including the specific capacity; therefore it also belongs to the first alternative. Second, from "If at the site of enlightenment" onward, one realm delivering many realms. Further using the site of enlightenment to match the next alternative, not only are the forms different, but the faculties are also distinct; though those capable of stimulating are many, the one capable of responding is only one.